From: IN%"MARK_LEE@delphi.com" 7-APR-1994 03:04:32.60
Subj: Exodus international
Here's some material on EXODUS and their sort. Hope it helps:
As promised, there is the article from Open Hands (vol. 2, number 2, Fall
1986)
THE REAL CHANGES TAKING PLACE by Ralph Blair
"In olden days -- not so very olden either -- this practice was painted
as the blackest of all possible sins. Anyone who practiced it was pretty
sure of hell. Our grandfathers, including our medical grandfathers, if
they did not avoid all reference to it, taught that it was not only a
dreadful sin, but that also it had physical and mental consequence which
were terrible; these consequences being regarded as the just punishment
of God for human wickedness. It was said that the victim of this habit
invariably brought disease upon himself and that if he did not speedily
check it he would go mad.... The only hope of cure held out was said to
lie in the exercise of the victim's will assisted by religious execises
of prayer and Bible reading." -- Leslie Weatherhead, "The Mastery of Sex
through Psychology and Religion," 1931.
The Rev. Leslie Weatherhead, a British Methodist in a Congregationalist
pulpit, was one of the pioneers in attempting to integrate psychology and
religion. In his day, he was considered a "liberal" or "enlightened" voice
on matters relating sexuality to spirituality, as his above words on
"Masturbation or Self-Abuse" might indicate. The *Methodist Recorder*
predicted, "without fear of exaggeration it can be said that tens of
thousands of young people will be deeply grateful" for Weatherhead's book.
In that essay, Weatherhead also stated: "Fortunately, most of what was held
to be true in regard to masturbation, physically, psychologically, and
theologically, we now know to be vulgar nonsense." He noted that a
"psychologist says that 99 per cent of those who have given him their
confidence practice it, and he suspects the hundredth of concealing the
truth."
We should by now, however, know better than to think that Weatherhead was
particularly enlightened. He went on to claim that "some [men and women]
achieve complete mastery [over masturbation] ... Quite recently I have had
the joy of curing -- apparently completely -- a boy who masturbated several
times daily for eight years and a girl in whom the practice had been a daily
one for nearly fifteen years."
By what means did Weatherhead have such "joy of curing" masturbators? His
recommendations ranged from the psychological (urging patients to recognize
masturbation as "the misuse on selfish levels of an instinctive energy"), to
the religious ("Simply soak the mind with thoughts of Christ") to the
physical (recommending circumcision of all uncircumcised masturbators,
avoidance of "heavy meals late at night," and sleeping with coverings that
were "as light as possible" in a bed that was "not too soft").
IT SHOULD NOT BE SURPRISING how many parallels exist between this appraoch
to masturbation and the various, supposedly enlightened approaches to
homosexuality popular today among evangelicals, fundamentalists, and
charismatics. [Footnote: In his own chapter on homosexuality, Weatherhead
simply referred his readers to his chapter on masturbation, though he did
say that the sodomy laws were "both cruel and useless."] As was the case
with Weatherhead's "ex-masturbator" process, many (though not all) leaders
of what is commonly known as the "ex-gay movement" are attempting to move
away from the really outlandish misinformation of previous generations. In
both movements, we see a move from ignoring a taboo topic to a
revolutionalry recognition if it as a widespread phenomenon -- even within
the churches -- requiring a change in perception. We see a seemingly
greater compassion. But we see, too, simplistic solutions in the misuse of
prayer and Bible reading. And we see the naive reporting of "cure" on the
basis of instant evaluation of alleged change, rather than on long-term
follow-up studies. We see testimony of "ex-masturbators" and "ex-gays" as
narrowly reported by their world-be deliverers. We see recommendations that
the behavior be redefined, that thanks be given for a "freedom" not yet
actually attained. We see recommendations for avoidance and silly
suggestions for distraction, repression and denial.
Make no mistake about it -- changes undoubtably do occur in the "ex-gay"
movement. But in my extensive study of "ex-gay" phenomena over more than a
decade convinces me that the changes are turnover in testimonies, personnel,
promises, definitions, expectations and claims, not changes in sexual
orientation and behavior. As even "ex-gay" movement promoter Sharon Kuhn
has admitted in Campus Crusade's *Worldwide Challenge* magazine, "most
["ex-gay"] ministries to Christian homosexuals soon die out."
The degree of "enlightenment" among modern-day evangelicals,
fundamentalists, and charismatics varies widely. This is expecially the
case with many heterosexuals who desperately want to believe in the "ex-gay"
movement. Some persons continue to propose "cures" that are downright
stupid. Out of Dallas a "Chaplain Ray" has issued advice on "How
Homosexuals Can Change." He says that homosexuals should "Keep active.
Work. Exercise. Involve yourself in as much wholesome group activities as
possible." This Rambo-like prison chaplain also believes that homosexuals
would have been "healthier emotionally and psychologically if they had been
involved in the rough and tumble games and fights of the children on the
playgrounds."
Some evangelicals continue to claim that complete change to heterosexuality
is possible for the gay man or lesbian. For example, Kenneth Gangel, of
Dallas Theological Seminary, claims that the "propensity can be changed by
the power of Jesus Christ." He says that those Christian leaders who do not
propose complete change "stop short of the real power of the gospel." (He
cites as his evidence the testimony of a man who has now left the "ex-gay"
movement and who, in the testimony cited by Gankel, readily admitted that he
continued to masturbate thinking of "fond wishes" for homosexual activity.)
And Leanne Payne, a heterosexual charismatic who runs Pastoral Care
Ministries, calls all same-sex sexuality "a sexual neurosis" (contrary to
the diagnostic classification of the American Psychiatric Association). She
defines homosexuality as "a condition for God to heal" and says that, as
such, "it is (in spite of the widespread belief to the contrary) remarkably
simple."
Among other evangelicals, such views are waning. Five years ago,
*Christianity Today* bannered across its cover: "Homosexuals CAN Change."
Two years later, that magazine's editor, Kenneth Kantzer, admitted that "The
evidence is clear that such a turn [from homosexuality to heterosexuality]
is often not very successful," though he demanded that all lesbians and gay
men "try to turn from your homosexual orientation" or at least "exercise
self-control...refrain from homosexual practice...and live lives of sexual
continence."
Eastern College sociologist Tony Campolo admits that "ex-gay" claims "always
fall through" on close examination. He even acknowledges the probability of
a "biological basis for homosexuality" and thus says that we "cannot expect
such a person to change his orientation." But Campolo, too, advocates
celibacy for men and women whose orientation is homosexual.
Increasingly, some evangelicals are moving all the way to the position
espoused by Evangelicals Concerned, supporting a realistic integratiion of
same-sex relationship and biblical faith. As early as 1978, Richard
Quebedeaux observed in *The Worldly Evangelicals,* "Right and center
evangelicals may continue to say 'no' to homosexual practice explicitly and
homosexual orientation implicitly; but it seems likely that left
evangelicals will finally come out closer to Ralph Blair than to Anita
Bryant."
Nonetheless, percieved "causes" and "cures" of homosexuality are still quite
confused and confusing among most evangelicals, fundamentalists, and
charismatics. It does not, of course, take much beyond chutzpah to posture
righteousness indignation and promise "freedom from homosexuality,"
especially if the one who makes the promise is a heterosexual who says it is
really up to God to heal. It requires quite something else to offer an
effective way out of homosexual orientation. And no matter what they claim,
it is obvious that nobody is delivering on deliverance.
THE CLAIMS of "ex-gays" themselves also vary considerably. Many frankly
admit that, contrary to Payne's claims, "healing" of homosexuality is not
"remarkably simple." They know from their own experience what daily and
even hourly struggles they are up against. In a recent interview in the
*St. Paul Pioneer Press,* "ex-gay" leader Jeff Ford of Outpost says that he
still wrestles with his own homosexual urges, admitting he is not "cured,"
and that he doubts that "anyone has shed their homosexual orientation"
through the "ex-gay" process.
Similarly, Frank Worthen, the director of "Love In Action," warns in a
recent issue of his newsletter, "When the sun [comes out] and the clothes
[come] off, ['ex-gays' have] a full blown problem." He admists that even
"during the winter months," the "ex-gays" have only "a measure of victory."
He confesses, "One of the most difficult battles ex-gay men and women face is
working through attractions we often have to members of the same sex." He
notes that "ex-gays" are often sexually attracted to persons they see while
out shopping or at church but says that it is expecially hard when "ex-gays"
are sexually attracted to "someone we work with or are required to interact
with on a regular basis." Worthen, who is now married to a woman, suggests
that other "ex-gays" should, "if possible, cut down the number of times you
are seeing the person. Using the telephone rather than visiting the person
helps." He advises that "ex-gays" seek out "the physically unattractive."
Finally, Worthen says that "ex-gays" "should not just beat yourself...
every time you feel attracted to another."
Another "ex-gay" has this to confide to the readers of *The Presbyterian
Survey*: "I have a hope that I will someday have a heterosexual orientation,
or meet a woman who will help me find one. But my hardened, cynical side
insists that the future for me will consist of celibacy, and a decreased
sexual tension. Nevertheless, the tension will remain with me until death.
That's what I think the future will be like."
Some "ex-gays," however, actually deny their experience. Daniel Roberts of
Homosexuals Anonymous (also known as Quest) says that homosexuals are all
mistaken even in thinking of themselves as "homosexuals." According to his
pseudo-Freudian interpretation, homosexuality is really "an ambivalence
toward the same sex rather than love for the same sex." He says that such
ambivalence leads to genital behavior when it is "misinterpreted as erotic."
Other "ex-gays" redefine terms to suit themselves. Joanne Highley of
L.I.F.E. Ministry says that Christians must "see homosexual orientation for
what it is -- a lie. We are," she insists, "truly heterosexual" in the
first place. With such flip-flop argumentation she finds it easy to promise
"a transformation of one's orientation" (though we might ask what the need
is for such a "transformation" if the homosexual orientation is really just
"a lie" all along). At any rate, she says that such "transformation of
one's orientation" is done through a "change of identity -- recognition of
being a new creation."
NO MATTER what they over-claim in promoting their movement, careful
examination of *most* of the claims of the "ex-gays" -- at least in their
fine-print disclaimers -- shows far more modest promises. Some of their
stories of so-called deliverences don't even focus on sexual orientation or
behavior, offering instead illogical "proofs" of change. For example, in an
article entitled "Showing Homosexuals A Way Out" and published in the
conservative United Methodist magazine, *Good News,* reporter James Robb
relates the testimony of a man who "was once a practicing homosexual. Now
he's set up in ministry." How that man's change of career automatically
proved any change in sexual orientation of behavior is never demonstrated.
In another issue, *Good News* has printed the testimony of "A Former
Homosexual," now a "musical evangelist." But a close reading of the
testimony indicates that, however more musical he might have become, this
"former" homosexual's homosexuality is continuing in the form of repeated
homosexual temptations.
Another evangelical magazine, *Message,* has published the "ex-gay"
testimony of Tim Youngblood. He claims, "After accepting Christ I began
changing." But *what* began changing? "The way I moved my hands and arms
changed. Even my walk changed. My voice lowered. My laugh changed." He
doesn't say that his desire for men changed. He doesnt' say that he now
desires women instead of men, sexually. Youngboood advises other "ex-gay"
men to "find a Spirit-filled man of God who is secure in his own self image
... You need someone to go to when thigns get difficult." How is this not a
description of homosexual attraction? He warns the "ex-gay": "Allow
yourself the freedom to fail. ...You're going to stumble."
*Christian Life* magazine has published an article, entitled "I Was
Delivered from Lesbianism," about Darlene Bogle. Now a "leader of singles"
at an Assembly of God center, Bogle says that she was "demonically indwelt"
by lesbianism but that when she "took authority over the spirits of
homosexuality in the name of Jesus and served them their
'vacate-the-premises-immediately' papers they had to leave." Evidently,
however, her lesbianism did not leave with the demons. She asks in the
article: "Did all the struggles leave overnight? No."
While at first "ex-gays" may make outlandishly false claims about their own
"change" experiences, they almost always soon become more honest and modest
in their claims. All of the early movements leaders who claimed to be
personally "ex-gay" have now dropped out: Guy Charles of LIBERATION in Jesus
Christ, Roger Grindstaff (also known as Roger Dean) of Disciples Only and a
consulatant to Teen Challenge, John Evans of Love in Action, Jim Kasper and
Mike Bussee of EXIT at Melodyland, Greg Reid of EAGLE, Rick Notch of Open
Door, and many others. Alan Mediger, executive director of EXODUS, the
"ex-gay" umbrella organization, acknowledges "that his group has had
problems with ministry leaders who return to a gay lifestyle...and that when
an ex-gay is trying to help a struggling homosexual, the temptation to fall
is great."
This "exodus" of "ex-gay" leaders does not, however, prevent some Christian
publishers from continuing to distribute, and even advertise, these persons'
previous testimonies of deliverance. Today, many of those who lead the
"ex-gay" movement have never been homosexual (e.g., Leanne Payne, Robbi
Kenney of Outpost, and Ron Highley of L.I.F.E.).
And, apparently, those "ex-gay" persons who do continue to help lead the
movement often still struggle with the conflict between their desire to
purge themselves of homosexuality and their deep-felt need for same sex
relationships of some sort. Andy Comiskey, founder of the "ex-gay" Desert
Stream at John Wimber's Vineyard asks in its newsletter, "How do we
["ex-gays"] sort out sinful desires from legitimate needs for same-sex
friendship?" He continues, "Perhaps we're fearful of falling hopelessly in
love with another of the same sex. We detatch ourselves. On the other
hand, we can rush unwisely into friendship and find ourselves enmeshed in an
emotional and sexual death grip."
COMISKEY'S CONCERNS have been a constant battle in the "ex-gay" movement,
where the biggest worry at every "ex-gay" convention is that the 'ex-gays"
will "fall" *during* the convention. As ex-"ex-gay" leader Rick Notch has
put it, "You pick a prayer partner the first night of the convention, you
pray with him the second night, and by the third night your prayers are
answered." Don Baker, in his recent book, *Beyond Rejection: The Church,
Homosexuality, and Hope,* acknowledges that even after a prescribed
Bible-memorization program, "deliverance from homosexuality is a slow,
agonizing process with the ever present fear of falling at any time" into
protracted homosexual behavior.
In short, leaders of the "ex-gay" movement seem to be scrambling to find any
substantial proof of success in their efforts. For many, this has meant
carefully defining (or redefining) very limited goals.
A couple of years before "ex-gay" leader Greg Reid dropped out of sight,
abandoning his EAGLE (Ex-Active-Gay-Liberated-Eternally) ministry, he
admitted, "There have been many [ex-gay] failures... Ex-gay testimonies are
touted before they are ready, many, in fact, don't even have a genuine call.
...Evangelicals and gay Christians alike are looking for a 'perfect record'
-- and heterosexuality to boot. Ex-gays play right into that destructive
game. The scriptural standard is NOT 'are they reoriented' or 'have they
fallen.'"
Robbi Kenney has issued the following directive to other remaining leaders
in the movement: "Know what you are offering. ... You are NOT offering
heterosexuality... [but] the power to come into celibacy." She even advised,
"avoid calling them ex-gays." Nonetheless, with the same mailing, she sent
out a brochure attacking the American Psychiatric Association's position on
homosexuality and declaring across the cover of the brochure: "There IS an
ex-gay reality!" For herself, the never-lesbian Kenney has long lamented
her loneliness and her hopelessness about finding a husband in the "ex-gay"
movement. She proves that "ex-gays" are not really new heterosexuals --
even when they marry heterosexually -- when she explains: "Being in ex-gay
ministry often has meant that I've only met and fallen in love with men from
gay backgrounds.... I finally asked God to bring a man into my life who
could appreciate me as a woman."
This past year, leaders of various "ex-gay" groups, including Love in
Action, Homosexuals Anonymous, L.I.F.E. Ministries, and Mount Hope, conducted
a winter conference in New York City. They repeatedly stressed that the
"ex-gay" promise was *not* one of change from homosexual orientation to
heterosexual orientation but rather one of either demanded celibacy or
heterosexual marriage (which was recommended to be arranged by a third party
and in which genital acts might or might not eventually be added to
friendship with someone of the other sex).
In summer 1985, EXODUS held its ninth convention. Of 54 conference
participants polled, 23 preferred not to use a noun to describe someone
"freed from homosexuality." Instead they said that such a person was
"struggling with homosexuality" -- a "fallen angel." Phrases such as "set
free" and "delivered" were said to be "theological terms [that] often
misrepresented the process of change which most ministries teach."
Ambiguous, nonsexual terms such as "new creation," "image of God," and
"sanctified" were used to define what is meant by "being changed." To be
"ex-gay," said Doug Houck, founder of the Christian Reformed-backed Metanoia
Ministries, does not even mean "a complete elimination of homosexual
behavior: homosexual contact, masturbation, buying/reading pornography,
etc."
But how was this convention covered in the evangelical press? According to
a news feature in *Christianity Today,* there were at the convention "living
testimonies that practicing homosexuals can become heterosexuals." Such
backtracking from the editorial enlightenment shown three years ago at
*Christianity Today* clearly points up the continuing ambivalence of
evangelicals when faced with evidence they don't want to believe.
Conservative Presbyterian Richard Lovelace has also displayed this
ambivalence. Not long ago he repetedly referred to EXIT of Melodyland as
the "ex-gay" organization that was "most successful in bringing persons out
of the homosexual lifestyle." Now that the cofounders of EXIT have exited
into "the homosexual lifestyle," however, he pushes Homosexuals Anonymous,
calling the approach used by its leader, Colin Cook, "an authentic
theological masterpiece...a jewel...a theological pearl...a silver bullet
against evil." Interestingly, Lovelace neglects to mention that Cook is a
Seventh-Day Adventist, a fact that many of his conservative Presbyterian
readers might well dislike.
At any rate, the "masterpiece" Cook is said to have produced is based on the
idea that God accounts the "ex-gay" to be "heterosexual" even though "God
knows" that he or she still is not heterosexual. According to Cook, the
"ex-gay" must claim the belief that "God charges to your account all of
Christ's...heterosexual wholeness." It's a "charge," not a "change." And
so, of course, Cook must admit that the homosexual "feelings remain." But
without any evidence or explanation, Cook suddenly announces on the last
page: "In time, 80 to 90 percent of the strength of homosexual feelings
will pass away."
Where does he get these figures? And when will the "homosexual feelings...
pass away"? When the homosexuals themselves pass away? Cook admits in a
recent interview in the *Philadelphia Inquirer* that he has no records by
which he can speak of "success levels." Indeed, in *Ministry*, a Seventh-
Day Adventist publication, he says, "Many Christians, battling with a
homosexual problem, hope one day in the vague future finally to arrive at
heterosexuality by the gradual process of God's righteousness working
within them as they have faith." But, according to Cook, this "is a
wistful hope" and "Biblically false." The Cook approach "focuses itself on
a wholeness, a righteousness (and hence a heterosexuality) outside of itself
and in the person of Another, namely Jesus Christ. This wholeness and
heterosexuality of Christ the homosexual accepts as his own." Cook says
that this, then, "ends the search for heterosexuality within himself." he
says that "ex-gays" must then praise God "for our new unseen identity."
Such a "transformation" is hardly "a theological pearl...and a silver
bullet." Rather it's junk jewelry and a blank.
AS IS TRUE today of the older approach to "self-abuse," the "ex-gay'
approach would be comical if it were not so tragic. In several more
decades, the views of the Cooks and Lovelaces will be but amusing footnotes
of a less enlightened generation. But those who, because of these
unenlightened moralists, will have forfeited a rewarding intimacy for the
true self-abuse of isolation, enforced celibcy, and even promiscuity will be
beond the ability to enjoy God's earthy gift of sexual closeness. Whether
male or female now, they will then be where, like the angels, they "neither
marry nor are given in marriage."
[END]
Postscript, dated Winter 1987:
NEW YORK: "Ex-gay" leader Colin Cook has been ousted for having sex with
male counselees over the past six years. Investigation by Seventh-Day
Adventist sociologist Ronald Lawson has uncovered evidence from 14 young men
who complained of sexual pressures from Cook druing counseling sessions to
become "ex-gay." The allegations were brought to the attention of Elder
Neal Wilson, SDA President, in October. On November 19 the board of Cook's
Quest Learning Center / Homosexuals Anonymous voted to accept Cook's
November 3 resignation and to close Quest. However, it decided to continue
HA, founded by Cook, though in a new location and with services limited
primarily to mail and phone contact rather than face-to-face counseling.
The Board urged "Instructing (HA) groups in how to help a person work
through a sexual 'fall' within the context of the group." Cook says he is
"coming to admit to a level of delusional thinking that I have let myself be
deceived by." In a letter to supporters from HA coordinator Dan Roberts, it
is explained that "The circumstances that brought Colin to the point of
stepping down arose out of the knowledge of a series of episodes of sexual
misconduct over the last six years. More specifically, it has been revealed
that he has been sexually intimate with several male counselees during
counseling sessions -- mostly nude massages, erotic hugging, and a few
instances of mutual masturbation. Colin has admitted such behavior did take
place." Roberts goes on to say that "Sexual slips or falls should be looked
at seriously for they affect us all, but we do not have to let them destroy
us.... we are finding that HA doesn't have any more sexual difficulties than
other similar groups" in the "ex-gay" movement. In early 1985 both the
president of Cook's board and officals of Exodus International, the "ex-gay"
network, were aware of some of Cook's sexual behavior with counslees and at
Exodus conventions. Robbi Kenney and Alan Medinger of Exodus flew to
Pennsylvania to talk with Cook about it. Joann Hiley of the "ex-gay"
L.I.F.E. group told Lawson "that the reason Exodus leaders have not been
more outspoken about ... leniency within HA is because they are afraid the
demise of HA could hurt them all, given Colin Cook's prominence in the
movement." Hiley herself appeared on TV with Cook after his behavior was
known within the movement. According to Lawson, "Colin told me that within
other 'ex-gay' groups the same 'feelings' and sexual improprieties between
leaders and counselees also occur, but that 'Quest is just more open' about
it." This is, of course, consistent with reports from many former "ex-gay"
leaders. Indeed, in a November 14 internal memo the Exodus board admitted
that "sexual fall" has taken place even on the Exodus board and added: "We
do not deny that leaders have fallen." The memo confirmed that "Exodus
believes that overall [the charges against Cook] represent an accurate
picture.... It is a serious blow to all of us." The memo asks: "How coud
this happen?" and concludes that it was a case of "lack of accountability"
within the movement. It goes on to claim, nonetheless, that "the Lord has
brought us out of homosexuality... [even though] The road may be long and
hard, and some of us may stumble." In 1985, Cook wrote *Homosexuality: An
Open Door?* published by the SDA. The SDA, *Christianity Today*, and
Richard Lovelace of Gordon-Conwell Seminary have been among Cook's most
ardent promoters. The SDA financed Cook. *Christianity Today* ran ads for
his seminars for "people who want freedom frm homosexuality...recovery...
[and] healing" even though Cook repeatedly asserted that moving from
homosexual desires to heterosexual desires is a "wistful hope." Cook
insisted that "ex-gays" simply claim the heterosexuality of Christ for
themselves while continuing to fight off homosexual temptations. Lovelace
pushed Cook's approach as "the most developed and relable source of help for
homosexuals that I have discovered" and called Cook's book "an authentic
theological masterpiece...a jewel...a theological pearl...and a silver
bullet against evil." Blair called it "junk jewelery and a blank."
Conservative anti-gay Christians are not the only ones to give publicity to
Cook and his "ex-gay" claims. Even after producers of *The Phil Donahue
Show* were repeatedly alerted to the facts regarding Cook's sex with
counselees, the show featuring him (with Hiley and Frank Worthen) was
rebroadcast on December 19 and Cook's phone number flashed across the
nation's television screens. Said one of Donahue's producers, with an eye
to the entertainment value in programming decisions: "It's a good show."
###
Dr. Ralph Blair, founder of Evangelicals Concerned, continues to monitor the
"ex-gay" movement. His periodicals, *Record* and *Review* provide current
information and developments about gay people, "ex-gays," supporters and
antagonists within evangelicalism. His address is
Dr. Ralph Blair
Evangelicals Concerned
311 E. 72nd St.
New York, NY 10021